An Indigenous Communion

Indigenous Peoples From All Over the World Deliver Important Message for LWF

2006-09-24T23:59:00.000+02:00

Land rights linked to human rights critical in declaration

They worked hard and late each day during the Lutheran World Federation (LWF) consultation on "An Indigenous Communion" in Karasjok, Norway, 20-24 September 2006, to knock together a strong message to present to the LWF on the establishment of a specific program for indigenous people.

In the message the 27 participants called on the LWF to establish an advisory group within itself in 2007, with a dedicated staff member in Geneva responsible. Africa, Asia, Europe, Latin America, North America and the Pacific should each have one indigenous representative in this group, and the group should meet at least once a year, said the message.

Three themes were chosen as the most important:

Human Rights/Land Rights.
Facilitating networking for indigenous peoples through regional and international consultations and exchange programs.
Theological and ethical study (Gospel and Culture), and indigenous spirituality.

Commenting on the message Rev. Tore Johnsen, a Sámi pastor said: "It will move the process forward as we articulated our expectations from the LWF in the message we wrote. I am quite satisfied with the outcome as the discussion brought some important contributions."

Please click to download the Message of the LWF Consultation "An Indigenous Communion" in Karasjok. (Adobe Acrobat Reader is required to access this link - pdf/131 kb)

Les indigènes du monde entier envoient un message d'importance à la FLM

Ils ont travaillé dur pour réussir à réunir leurs différentes préoccupations dans un document commun, particulièrement fort, adressé à la FLM. Les 27 délégués plaident pour la mise en place d'un groupe de suivi, réunissant un représentant de chaque continent et soutenu par un membre permanent, salarié, à Genève.

Trois thèmes de réflexion ont été retenus :

Droits de l'Homme/Droit à la terre.
Facilitation du travail en réseau pour les peuples indigènes à travers des rencontres internationales et par continent et des programmes d'échange.
Étude théologique et éthique (Évangile et culture), et spiritualité indigène.

Pour le pasteur Tore Johnsen, "cela fera avancer le processus : nous avons pu formuler nos attentes à l'égard de la FLM dans le message que nous avons écrit."

Cliquez pour télécharger le message de la conférence "An Indigenous Communion" (en anglais seulement) de Karasjok. (Adobe Acrobat Reader est nécessaire pour ouvrir ce lien - pdf/131 ko)

Young Communicators Get Special Privilege to Practice Journalism

2006-09-24T23:58:00.001+02:00

Budding journalists learn how to communicate on Web log about indigenous issues

Taking a part in the consultation, "An Indigenous Communion" in Karasjok, northern Norway, all in our group of youth communicators from Croatia, Finland, Hungary, Norway, Poland and Russia gained invaluable experience.

It was uplifting and inspiring for us to meet and interact with participants who came to the five-day meeting from every corner of the globe.

We learned much about the lives of those present, about their lives as indigenous people, their nature, culture, mother tongues and how many have had to fight for them.

We can influence each other and also exchange experiences and ideas, not only about life, but also some gems about the theological, social and ethnic particulars of others. We learned especially about the Sámi People who live in Norway's historical Finmark territory close to the Arctic Circle.

There we shared culture and stories and we got to know a little about how the Sámi live, and about their situation in the economically rich country of Norway.

Throughout the consultation, working with the Web log, writing news stories and doing interviews, we had a special opportunity to learn more about the craft of journalism and were able improve our skills in English communication, learning about the intricacies of grammar and philology.

posted by Olga Klimenkova, Russia

The stories and memories of the indigenous peoples are still available

The Karasjok consultation ended some hours ago. Seven young communicators and four mentors have been finalizing stories for the Web log this evening. Outside the press room, the northern hemisphere is waiting for winter. Autumn will lose its fight in days.

Our days in Karasjok have shown how a Web log begins to live. The indigenous peoples from different parts of the world have gone back home but their stories and memories are still available. Those won’t be gone in a few days. Thanks to the Web log.

posted by Tuomas Kurttila, Finland

Please click here for more information on the participants of the European region consultation of the ongoing LWF training program for young adults "Towards a Communicating Communion – A Youth Vision".

Greenland Lutherans Need More Male Pastors Says Female Bishop

2006-09-24T23:55:00.000+02:00

Greenland bishop says she travels a lot

Greenland has a chronic shortage of male pastors, says Inuit Bishop Sofie Petersen. There ordained women outnumber men in the church nearly three to one.

"In Greenland there are only 56,000 inhabitants. Most of them are Lutherans," says the bishop. "In my church there are 25 pastors, but only nine of them are males. What's more there are three deans in our church and two of them are women."

Petersen, who heads the Greenland diocese of the Evangelical Lutheran Church in Denmark adds, "I really think that we miss our male pastors."

She began her work in 1987, and at that time she was only the second woman to be ordained in Greenland.

"I decided to become a pastor when I was 11 years old. My father was a pastor," said the bishop who is divorced and has one son. "I like to serve God and people, who need to hear the Good News."

She notes: "I am proud to be indigenous," adding that Inuit people make up 81 percent of the population of the population of the far northern province of Denmark, Greenland.

"I don't know how it is to be a male bishop, therefore I can't say if it is difficult to be a woman bishop. I know that there is a lot of traveling. I am not feminist and in our church we are seriously thinking how to get more males working in church work," says Bishop Petersen.

Les luthériens du Groenland manque de pasteurs masculins

Sofie Petersen, évêque du diocèse du Groenland de l'Église Évangélique Luthérienne du Danemark insiste beaucoup sur le manque d'hommes au sein du corps pastoral de son Église : "Au Groenland, il n'y a que 56.000 habitants. La majorité d'entre eux sont luthériens. Dans mon Église, il y a vingt-cinq pasteurs, mais neuf d'entre eux seulement sont des hommes."

Deuxième femme ordonnée pasteur au Groenland, en 1987, elle trouve que sa tâche épiscopale exige beaucoup de voyages : "Je ne sais pas ce que c'est que d'être un homme évêque, je ne peux par conséquent pas vous dire s'il est difficile d'être une femme évêque."

Karasjok Participants Agree: Land and Territory Fundamental to All Human Rights

2006-09-24T16:51:00.000+02:00

Indigenous expectations from the LWF are high

The LWF consultation on "An Indigenous Communion" in Karasjok has just ended. Lawyer Ruben Chacon from the Lutheran Costarican Church (ILCO) is satisfied with the final resolution of the conference.

"It's good to continue the work of the Lutheran World Federation for indigenous people”, Chacon says, noting that the Latin American group at the conference managed to get their most important points into the resolution.

Chacon knows how problematic the situation of indigenous people is in Latin America. The principal problem that the indigenous people suffer in the case of Costa Rica refers to a lack of application of the norms that have been issued to protect their rights.

The ownership and productive use of land are especially on the Costa Rican political agenda. The statement of the Karasjok consultation states that rights to land and territory, is a "cross cutting issue for all human rights".

For days Chacon has been noting the living conditions of Norway's Sámi people. "They are privileged compared to the indigenous people in Latin America," he says.

Chacon hopes the resolution passed by the 27 participants adopted in the conference will make a difference, but it is not enough.

"I have realized, the Sámi people have really fought for their rights," says Chacon. "This is a good example for other indigenous groups."

La terre et le territoire sont fondamentaux concernant les droits humains

Ruben Chacon, juriste, membre de l'Église luthérienne du Costa Rica, est satisfait du message final rédigé par la conférence : "Les points soulevés par les délégués Sud-Américains ont tous trouvé leur place dans la résolution." Les principales questions quant à la défense des droits des peuples indigènes sont liées aux questions des droits à la terre.

Ayant observé le mode de vie des Sámis, pendant les six jours passés à Karasjok, il constate qu'ils sont privilégiés parmi les peuples minoritaires. "J'ai réalisé ici combien les Sámis ont lutté pour leurs droits. C'est un bon exemple pour les autres groupes indigènes."

Luke's Martha and Mary Account Is Sermon at Worship in Karasjok

2006-09-24T16:50:00.000+02:00

Sámi greeted with cultural expressions from all over world

The participants of the LWF consultation "An Indigenous Communion" joined the Karasjok congregation for Sunday worship and local residents said it was the fullest it had been for some time.

The service was colored by many languages and cultural expressions; Maori from New Zealand and Namibian San singing, an aboriginal reading from Australia and Indian preaching.

The story about Martha and Mary was read from the Gospel of Luke. Elina Horo from India shared her reflections about the Martha and Mary in the time of Jesus, and now in our time.

She spoke of contextualizing the Gospel and this was followed by a confession ceremony, involving congregants kneeling before the pastors who gave absolution. The participants shared the Eucharist and received the Lord's Blessing before they were sent out to report to their communities all over the world.

Marthe et Marie au coeur de la prédication du culte de clôture

La conférence a pris fin en se joignant à la communauté locale de Karasjok. Le culte a pris les couleurs de toutes les langues et origines représentées. Elina Horo, d'Inde, a repris le récit de l'Évangile de Luc au sujet des deux soeurs, Marthe et Marie, pour le contextualiser et éclairer ainsi la semaine d'échanges.

C'est à genoux que les fidèles ont reçu l'absolution de la part du pasteur avant de recevoir la communion.

Seul, grand absent de la célébration, manquait le joik, le chant traditionnel des Sámi. Exprimant tous les aspects de la vie et tous les instants de la vie de ces nomades éleveurs de rennes, il a été interdit dès le 16e siècle par l'Église, assimilé au chamanisme que pratiquait ce peuple.

Indigenous Consultation Enhances Sámi Organizer's Belonging to Lutheran Family

2006-09-23T23:59:00.000+02:00

Sámi have greater opportunities than many other indigenous people

Line Skum belongs to the Sámi people in Norway. She is dressed in a traditional Sámi bonnet, but she does not wear it every day during her work as a consultant for the Sámi Church Council.

During the Karasjok consultation she has kept her smile each day, no matter what has come before her.

"I'm very busy and have enjoyed working on this consultation which our Sámi people are hosting in Karasjok. Sometimes our planning for the part of the consultation have run behind time. But I am really delighted to work here and learn more about indigenous' culture questions throughout the world," says Line.

She thinks the Karasjok meeting has a special meaning for the Sámi people.

"It enhances my feeling of being part of the large international Lutheran family," says Line.

Answering a question about her being a Sámi, she says that it is not difficult belonging to this indigenous group in Norway. She also sees Sámi as having greater opportunities than many other indigenous people at the meeting.

La conférence renforce le sentiment d'appartenance de l'organisatrice Sámie à la famille luthérienne

Line Skum, consultante pour l'Église de Norvège, a été la cheville ouvrière de l'organisation de cette conférence. Habillée du traditionnel costume Sámi, un sourire éclatant aux lèvres, elle reconnaît que le planning a parfois été difficile à tenir, mais qu'elle a apprécié travailler à Karasjok et apprendre tellement des cultures indigènes du monde entier.

Pour le peuple Sámi, cette conférence a eu une signification particulière : "Cela a vraiment renforcé mon sentiment d'appartenance à la grande famille luthérienne internationale." Interrogée sur ce sujet, elle dit ne pas avoir de difficulté particulière en tant que Sámie en Norvège. Elle a eu la confirmation ici que les Sámis ont plus d'opportunités que beaucoup des autres peuples présents.

Incas' Predecessors in Andes Still Fight for Land Rights

2006-09-23T23:55:00.000+02:00

Election of indigenous president in Bolivia a 'success' says bishop

Bishop Eugenio Poma belongs to the Aymara people, who have lived as heigh as 4,000 meters in the Andes in what is now Bolivia and, to a lesser extent, Peru for more than 2,000 years. They are the ancient Incas' predecessors.

Many Aymara associate themselves with the highly advanced civilization centered at Tiwanaku, and the ancient knowledge about life is being passed from generation to generation among them, he says.

Bishop Poma works for the World Council of Churches' program for Indigenous Peoples. He says it has been one of the leading NGOs supporting the work of indigenous people in many places.

"They are providing support and commitment to indigenous representatives at an international level in particular at the United Nations. There they affirm the spirituality of indigenous people and they are strengthening an ongoing process on land issues and self determination," said Poma.

Asked to list some success stories from his program he immediately cites the election of Bolivia's indigenous president in January. "It's been a long process of advocating and educating to get indigenous people to participate." He says Ecuador and Peru are working to do the same as Bolivia. "There was a woman from the Quechua people who wanted to be sworn into Peru's Parliament in the Quechua language, but it was not allowed, so there's still much to be done."

Poma identifies the main issues for indigenous peoples in South America as land rights and self determination rights.

"All of us have a strong identity. But we have to fight for everything else."

Les prédécesseurs des Incas continuent de se battre pour leur terre

L'évêque Eugenion Poma appartient au peuple des Aymaras, vivant à 4.000 mètres d'altitude, dans ce qui est l'actuelle Bolivie… il est en quelque sorte l'un des prédécesseurs des Incas. Il travaille actuellement pour le Conseil oecuménique de Églises (COE), qui a été l'une des ONG en pointe sur les questions des peuples indigènes.

L'une des plus grandes réussite de ce programme, à ses yeux, est celle de l'élection d'un indigène à la présidence de son pays : "Le résultat d'un long processus de soutien et d'éducation pour que les indigènes participent [à la vie démocratique]." Mais le chemin est encore long, les luttes pour la terre et pour l'autodétermination cruciales : "Nous avons tous une forte identité. Mais nous devons nous battre pour tout le reste."

Two Choices: 'Live or Disappear', Says Sioux Campaigner

2006-09-23T23:50:00.000+02:00

American Indians streaming to cities 'battle for acceptance'

North American Indians will not disappear despite what has happened to them in the past, says the director of Lutheran agency that assists American Indians living in Chicago, Illinois, United States.

"We will not disappear; a thousand years of practice has taught us to survive," says Marilyn Sorenson, a native of South Dakota from the Sioux Indians. Although she is a Sioux, she has some Scandinavian ancestors as well she said.

Through her work as a director of the American Indian and Alaska Native Ministries of the Evangelical Lutheran Church in America (ELCA) in Chicago, she hopes to make the lives of Indians who stream to the cities from reservations less harrowing.

Sorenson says that the guarantee for the survival of Indians in 21st century America requires their acceptance by the society around them and their confidence to come to terms with living in it.

A critical factor for North American Indians living in reservations is a dire shortage of qualified teachers.

"Our common goals are: Creating economic stability for the winding down of poverty and being recognized as people who have gifts for society," says Sorenson. She adds, "We are often considered as pagans because of our traditional faith."

Sorenson finds shocking the fact that among American Indians there are serious problem of drug and alcohol abuse, and they have a higher incidence of suicide than do all the other inhabitants of the United States.

"The role of the Church is bringing the Gospel to people in order to provide a hope," says Sorenson. "Indian centers in bigger towns (Los Angeles, New York, Chicago or Denver) act to make easier important changes such as moving from reservations to cities."

"Nous avons deux options : vivre ou disparaître"

Marilyn Sorenson a une double origine : sioux du Dakota du Sud, et - comme son nom le laisse entendre - scandinave. C'est riche de cette double culture qu'elle remplit ses fonctions de directrice du Ministère pour les indiens d'Amérique et d'Alaska, au sein de l'Église Évangélique Luthérienne d'Amérique, à Chicago.

L'enjeu pour la survie des peuples indiens au 21e siècle c'est d'être acceptés au sein de la société. "Le rôle de l'Église est d'apporter l'Évangile au peuple afin de redonner l'espoir" face aux situations difficiles générées par la vie dans les réserves (drogue, alcoolisme, suicide, etc.)

Malaysian Says Indigenous Face Similar Struggles Worldwide

2006-09-23T23:28:00.000+02:00

The Sámi people have a special situation says Dajak Lutheran

William Loh from the Basel Christian Church of Malaysia is clear in his message: “The LWF should be more concrete in actions that are needed to promote the living conditions of indigenous people. We face the same struggle world wide,” says Loh speaking at the Karasjok consultation.

Loh knows what it feels to belong to a cultural minority. He belongs to a group of Dajaks, one of 64 groups of indigenous people in Malaysia.

He says the task is to keep the own tradition but at the same time to live peacefully and respectfully with others.

“We understand this situation in our every day lives. You should be able to pass your culture, identity and language to the next generation,” he notes, stressing that this does not mean closing the door on others.

“Our children have to learn other languages,” he acknowledges, noting they need to be receptive to the world around them.

In Karasjok, the purpose of the conference has been to discuss the concerns and challenges confronting indigenous peoples in different parts of the world today.

Loh, who is normally vivacious, contemplates deeply when asked what is the next step.

“I salute the Sámi people. They have an extraordinary situation.”

Les indigènes rencontrent des situations similaires à travers le monde.

Pour William Loh, du peuple Dajak, membre de l'Église chrétienne de Bâle en Malaysie, la FLM devrait s'engager dans des actions plus concrètes en faveur des peuples indigènes, "tout autour du monde nous sommes engagés dans le même combat."

La tâche pour chaque peuple est de transmettre sa culture à la génération suivante, tout en lui permettant de s'ouvrir aux autres : "Nos enfants doivent apprendre d'autres langues."

Aboriginal People Shine at Olympic Games, and Then are Forgotten

2006-09-23T23:27:00.000+02:00

Make Indigenous Poverty History, says Rachelle McIvor

Rachelle McIvor from Hopevale Aboriginal Community, Cape York, Queensland in Australia dreams of the day when every Aboriginal person will be proud of their identity and culture.

"The representation and involvement of indigenous culture at the 2000 Sydney Olympic Games, came to the fore from the time Sydney had bid for the Games, to the staging of the first Olympic Arts Festival," said Rachelle. "The festival was an attractive event in the cultural life of indigenous and mainstream Australia, giving indigenous Australians an opportunity to present themselves."

She notes, "However this was just one event, the celebration, the government's show for the world. The everyday life for Aboriginal people is different. We are not a part of national culture."

It is important for her to promote aboriginal culture, to make mainstream society inclusive. "If being Aboriginal a is not a positive thing in Australia, our kids can't be proud And it's not about creating a new contemporary Indigenous culture in Australia, but about finding a new way of being together (indigenous and non-indigenous Australian) in this nation.

Rachelle is involved in raising awareness about poverty among the National Aboriginal and Torres Strait Islander Ecumenical Commission. The country's Make Indigenous Poverty History campaign is one of that group's projects. It seeks to ensure the global campaign supporting the Millennium Development Goals does not overlook the poverty suffered by indigenous peoples in Australia.

"This campaign differs from the global campaign because we are losing our culture and it's about not having access to things mainstream society takes for granted," noted Rachelle.

She cites Australia's key economic indicators showing that Australia's indigenous peoples are living in poverty, their children are twice as likely to die in infancy, they suffer from more preventable diseases, have higher unemployment, lower housing ownership, lower engagement with education and are six times as likely to be murdered.

Poverty is a debilitating experience for many of her people but Rachelle is aware that without the meaningful participation of indigenous people this marginalization and exclusion will continue.

"We have reached the crossroads and now we, the Aboriginal Australian people have to decide what future they want for their kids. Is it the one shaped by the legal system of Australia or that based on Aboriginal traditional values."

Les aborigènes brillent aux Jeux olympiques et ensuite tombent dans l'oubli

Du point de vue de Rachelle McIvor, du Queensland, les aborigènes ont été impliqués et visibles autour de l'événement des Jeux olympiques de Sydney de l'an 2000. "Mais cela n'était qu'un événement, la vitrine du gouvernement pour le monde. La vie quotidienne des aborigènes est très différente. Nous ne faisons pas partie de la culture nationale."

La jeune femme est engagée dans la campagne "Que la pauvreté des aborigènes ne soit plus que de l'histoire ancienne" qui s'assure que les Objectifs du Millénaire de l'ONU ne soient pas mis de côté en Australie, concernant son peuple. Les indicateurs de la pauvreté des aborigènes sont particulièrement nombreux : d'une mortalité infantile double de la moyenne du pays à un taux de chômage particulièrement élevé.

"Nous avons maintenant atteint un croisement et les aborigènes d'Australie doivent choisir quel avenir ils veulent pour leurs enfants. Un avenir formé sur le système légal ausralien, ou un avenir basé sur les valeurs traditionnelles aborigènes."

Maori Lutheran Does Haka at Arctic Circle Gathering for Indigenous Peoples

2006-09-23T23:26:00.000+02:00

At 68 Ahi is still working and walking

Indigenous to the "Land of the Long White Cloud", Ahithophel Allen got known among the participants of the Karasjok conference for turning up with several Maori traditions, such as greeting in his language: "Tena koutou, tena koutou, tena koutou" and his melifilous singing.

He became known also for his rendition at a cultural evening during the consultation of the Haka, a traditional Maori war dance, now performed before New Zealand's world-beating All Blacks rugby team begins battle in international rugby games.

Ahi still remembers the movements of the Haka, associated with hand-to-hand combat practiced in pre-colonial times. He demonstrated the synchronized action, timing, posture, footwork and war curdling sounds of the Haka with his own rendition.

A mean feat for a man born in 1938, remarked others present at the meeting.

Ahi had to leave home at the age of 15 to work as a post office delivery boy. That's why he was unable to get more schooling then. But still, it instilled in him the need to work hard to get ahead. That stopped him being afraid of putting his nose to the grindstone, and proof now is that he is working beyond the normal retirment age.

"I still go to work on foot and walk seven kilometers each day come rain, snow, wind or sunshine," says Ahi who lives in Christchurch the garden city on New Zealand's South Island.

He works as a coordinator at Ageconcern, Canterbury as well uses his singing voice at his local Lutheran congregation.

"We help elderly people who are not mobile due to ailments or age. We pick them up with minibuses to do their everyday chores," says Ahi who works on a partially-paid basis.

Un luthérien Maori offre un Haka aux peuples indigènes réunis sur le cercle arctique

Originaire de la "Terre du long nuage blanc" (Nouvelle-Zélande), Ahithophel Allen est vite devenu connu des autres participants de la conférence pour ses salutations Maories, sa voix mélodieuse et chantante. Lors de la soirée culturelle, il est aussi devenu célèbre pour le Haka traditionnel qu'il a offert. Cette danse guerrière est surtout connue via l'équipe nationale de rugby des All-Blacks qui continuent d'effrayer leurs "ennemis" avant chaque match par cette combinaison de cris, de gestes et de grimaces.

L'agilité de "Ahi", 68 ans, lui vient probablement de ce qu'il continue à parcourir à pieds 7 km chaque jour pour aller travailler - ce qu'il fait depuis l'âge de quinze ans! Coordinateur de l'association Ageconcern, dans sa ville de Christchurch, il vient en aide aux personnes sans mobilité à cause de l'âge ou de la maladie. "Nous les accompagnons, en minibus, pour leurs tâches de chaque jour."

Music Is Not a Hobby, It Has Something More for This Teacher

2006-09-23T23:25:00.000+02:00

Desire to work with indigenous took her from Paraguay to Brazil

Craciela Chamorro started her introduction with a song. Soon all the participants at the Karasjok consultation were singing with gusto.

"Music is not just a hobby, it really is something more. I can not play a musical instrument but I love taking part in sing songs. But I prefer to practice before I sing, "she said.

Craciela was born in Paraguay. Now she lives in Brazil where she works as a university teacher where her students are a group of indigenous people.

Her first experience of teaching a group of indigenous people was in Germany, in 1999.

When she went to Brazil she organized the same course she had taught previously when she was there.

"At the beginning we had nearly 200 applicants from indigenous people, but only 60 places at the university, "she said. "I really feel that it is necessary for the indigenous people to get some education in theology, indigenous' issues, their own languages and many more things."

Sharing the experience of other participants through the Karasjok consultation she noted that, it was useful for her to gain knowledge about the situation with the Sámi people in Norway.

"When I teach students it's an egalitarian situation for me, but during the consultation I have a great empathy and increased my depth of understanding from the participants from all over the world."

Pour cette enseignante, la musique est plus qu'un hobby

Craciela Chamorro, enseignante au Brésil, née au Paraguay, a entonné une chanson au début de sa présentation. "La musique n'est pas pour moi juste un passe-temps, c'est vraiment plus." Forte de sa première expérience d'enseignement universitaire en Allemagne, c'est aujourd'hui au Brésil qu'elle transmet à plus de 200 étudiants d'origine indigène leur histoire et leur culture.

Elle a beaucoup appris des histoires entendues à Karasjok, surtout des Sámis de Norvège, qui peuvent apporter beaucoup aux autres peuples indigènes, par les nombreux pas qu'ils ont parcouru dans la reconnaissance de leur peuple.

From Familiar Namibia to Unknown, Icy Arctic Ground

2006-09-23T21:30:00.000+02:00

Sharing stories gives San new tools for life in isolation

We walk carefully towards the inviting lávvu. The traditional Sámi tent is a couple of hundred meters down the icy road. Hand in hand we both hope we will not fall.

Emma Gamros from Namibia is placing her feet on snow for the first time. Her nervous laughter fills the cold Nordic air, wary of a fall. Since she arrived in Karasjok she has experienced how it is to be fully included in a group of like minded people.

"I feel very fortunate to belong to the San community. I just wish other Namibians could respect us as an integral part of the community", Emma declares.
"In Namibia the San people are not accepted. Many Namibian communities don’t even recognize us as proper human beings," rues Emma.

She relates how at many levels, the San people don’t have anything. They struggle to get water, electricity, food and more importantly land to live on in their customary way. In the indigenous conference in Karasjok Emma has yet to meet someone who lives under similar conditions. The deprivation the San people suffer from doesn’t seem to have an equivalence.

Emma find that the stories she has heard from her brothers and sisters have taught her how better to communicate the issues of Namibia’s San people who are said to be one of the oldest people on earth. "The togetherness, warmth and love arms us with new tools to face the struggle as indigenous people in Namibia."

When she goes home Emma wants to continue the fight for her people. There are great challenges: illiteracy, poverty and the alarming prevalence of street children in her town, Gobabis. Emma calls for the Church to get involved and to give the San people a voice.

De sa Namibie familière au cercle arctique glacial et inconnu

Ses pas sont incertains sur le chemin couvert de cette neige qu'elle découvre pour la première fois. Mais elle a aussi découvert ici la joie de faire partie d'un groupe de personnes partageant les mêmes idées. "Je me sens très privilégiée de faire partie du peuple San, j'aimerais juste que les autres Namibiens nous considère comme une part intégrale de la communauté. Certaines communautés Namibiennes ne nous considèrent même pas comme des êtres humains."

Dès son retour en Namibie, Emma souhaite continuer à se battre pour sa communauté qui manque de tellement de choses. Elle repart pleine d'encouragements à la suite de cette conférence : "Etre ensemble, avec chaleur et amour nous arme avec de nouveaux outils pour lutter en tant que peuple indigène en Namibie."

German Missionaries Brought Christianity Says Batak from Indonesia

2006-09-23T21:17:00.000+02:00

Youth can't understand liturgy in their parents' language

"Christianity came with a German missionary in 1860. So we have a very young church," says Patia Panjaitan from Jakata Selatm in Indonesia.

In his area of northern part of the Sumatra island Christians are the majority while Muslims are minority. One of the best known German missionaries who brought Christianity to the area was Ludwig Ingwer Nommensen.

He is a member of the Batak, one of 300 tribes in his country and is a member of the Batak Protestant Congregation where he also is involved in welfare work for his own community.

The population in Indonesia is around 245 million people, says Panjaitan, speaking of the world biggest Muslim nation where more than 80 percent are followers of Islam.

"There are five pastors and four churches in my town. The liturgy is in the Batak language and there is a problem the youth can't understand it. Therefore, we have services also in the main Indonesian language," laments Panjaitan noting that the values of young people change fast in the 21st century.

His congregation has 1,500 members, all of whom are Batak.

"In Batak tradition we like to give God something, so God can reciprocate," says Panjaitan. "Even if we are very poor, we give money or something to the pastor, so he can give his sermon as a gift from God."

"Ce sont les Allemands qui ont amené le Christianisme"

Patia Panjaitan, de l'une des 300 tribus Batak du Nord de Sumatra en Indonésie, parle de sa communauté soulignant combien c'est une jeune Église, le premier missionnaire allemand débarquant sur l'île en 1860. Dans la région où il vit les chrétiens sont majoritaires, dans ce pays musulman, le plus peuplé du monde (80% des 245 millions d'habitants).

Il souligne combien la transmission est difficile, alors que "les valeurs des jeunes changent si vite en ce début de 21e siècle. La liturgie est toujours en langue Batak, alors que les jeunes ne parlent plus cette langue". Il pointe cependant combien les traditions bataks sont encore vives au sein de sa paroisse de 1.500 personnes : "La culture du don est encore très présente".

Theology Professor Tries to Reconcile Lutheran and Native American background

2006-09-23T17:32:00.000+02:00

'Poverty is No. 1 problem' for American Indians

Rev. Dr "Tink" Tinker bristles when he is asked what his name means.

"Does it make any difference?"

Tink belongs to the North American Osage Nation. He is a professor of American Indian Cultures and Religious Traditions at the United Methodist Church's Iliff School of Theology in Denver, Colorado, United States of America. There he teaches American Indian culture, history, and religious traditions, cross-cultural and Third-World theologies.

His concerns about American Indians are rooted in his own personal identity and history. Raised by a non-Indian Lutheran mother and a Native American father, Tink growls that he has spent much of his life exploring his identity.

"I've tried to hold this tension between these two identities between my mother and father. These are two different worlds. I spent the first part of my life following the path of my mother, now I follow my father's path."

He begins each encounter in a gripping fashion, that sometimes surprises his listeners with its edge, illustrating the relationship between Christian and non-Christian Indians." A well-known Indian singer from an Episcopalian denomination died. Indians came to the funeral to pay their respects and brought with them a traditional chest, singing and performing traditional practices over the body of the deceased. They came before everyone else so as not to offend any Christian with their celebration. While singing, they noticed a priest waiting in the doorway. They immediately stopped, but the priest began the same song again."

Tink works unpaid for the Four Winds American Indian Survival Project in Denver, which provides support for Native Americans. It allows them to have spiritual and ceremonial practices rooted in their ancient traditions and helps them to reestablish their community. He said the project is critical to those who have come over decades from reservations to metropolitan Denver, where there are more than 30,000 Indians in Denver.

"Those living in urban areas face many problems, but poverty is the most important thing. The unemployment rate is over 50 percent, while among people living in reservations this rate is even above 80 percent. Children brought up in such a poverty, without role models, give up school and live without hope."

You can read more about Georges "Tink" Tinker using this link: Illif School of Theology.
You can also read part of George Tink Tinker's next book on the subject "Christology and Colonialism: Jesus, Corn Mother, and Conquest". (Adobe Acrobat Reader is required to access this link - pdf/143kb)

Un professeur essaie de réconcilier le luthéranisme avec sa culture indienne

"Tink" fait partie de la nation indienne Osage d'Amérique du Nord. Il enseigne à l'Illiff School of Theology de l'Eglise méthodiste unie. Dans son enseignement des cultures et traditions religieuses indiennes, il essaie de réconcilier les deux cultures dont il est issu. "J'ai essayé de tenir en tension ces deux cultures, celle de ma mère et celle de mon père. J'ai suivi la voie de ma mère pendant la première partie de ma vie, maintenant, je suis la voie de mon père."

Le professeur Georges "Tink" Tinker, élevé par une mère luthérienne non-indienne et un père indien, cherche aujourd'hui à aider ceux de son peuple à renouer avec leurs traditions. Il souligne cependant que la pauvreté est le plus grand fléau auquel doit faire face son peuple aujourd'hui.

Vous trouverez, plus d'information sur Georges "Tink" Tinker en suivant le lien: Illif School of Theology.
Vous pouvez également lire sur ce sujet des extraits du prochain livre de Georges Tink Tinker "Christology and Colonialism: Jesus, Corn Mother, and Conquest" (en anglais seulement. Utilisez Adobe Acrobat Reader pour ouvrir ce fichier - pdf/143ko).

The Telling of Stories During Bible Study

2006-09-23T00:30:00.000+02:00

Each of us comes from a story; are you listening?

Donna Bomberry enters the podium early in the morning. It's time for Bible study, time to hear about indigenous gifts and our walk with God and one another.

Together with the words from the Church in Canada, Donna talks about how each of us comes from a story.

The challenge to the Church and to us is whether we are listening for the stories to be told.

”Each one of us comes from a story, are you listening?" says Donna who is Cayuga, one of Six Nations Iroquois of the Grand River in Ontario, Canada. Donna works for the Anglican Church of Canada.

Donna reminds us how we all come with many gifts to share in our walk with God and one another.

“The walk goes towards justice, healing, reconciliation and new life. As indigenous people, the spiritual gifts are also indigenous. They are to be used within our different communities in this walk. We are to use these gifts to enlighten the world we participate in.”

Donna issues a couple of questions for the group to reflect upon.

"How are we to share our gifts to the community we live in, and what does indigenous people have in common, in spite of all their diversity?"

Towards the end of her message she says that these indigenous gifts, the ones that are to be used in the community we live in, really make up our spirituality.

Raconter des histoires pendant une étude biblique

L'étude biblique de Donna Bomberry est l'occasion pour chacun de raconter son histoire. Pasteur de l'Église anglicane du Canada, elle considère que "le défi pour l'Église est d'offrir un espace où ces histoires peuvent être entendues."

Dans la marche vers la justice, la guérison, la réconciliation et une vie nouvelle, les peuples indigènes ont aussi à offrir leurs dons spirituels : "Nous devons les utiliser dans cette marche commune qui est la nôtre. Nous devons utiliser ces dons pour illuminer ce monde auquel nous participons." En binôme, les participants ont cherché à répondre à ces questions : comment pouvons nous partager nos dons avec l'ensemble de la communauté à laquelle nous appartenons? Qu'avons, peuples indigènes, à offrir en commun, malgré notre diversité?

Cultural Evening in Northern Norway

2006-09-22T23:59:00.000+02:00

Sharing culture through indigenous gifts and meals

Food and fire fellowship
Traditional Sámi food is enjoyed around a cosy, smoky fire. A good warm up for the night to come.

Delicious and healthy
Fish soup, reindeer stew and whipped moltekrem. Participants say they have never eaten as much fish as in the last week. The hearty appreciation for the healthy and delicious local specialties is obvious.

Lycircs from Latin America
The cultural evening is opened by friends from Latin America. Argentinean and Indian singing fills the room.

Nobel Prize in Literature?
The next nominee for the Nobel Price in Literature enters the stage, ready to conduct an emotional and colorful drama.

Happy end? Aussie dead
The drama continues, now with very happy actors. Here you find a poor Aussie, dead on arrival. The doctor was too busy with lunch.

An opera star emerges from Greenland
Awaiting her son, the singing bishop who has become an opera diva entrances the audience with her dulcet tones.

Hidden talents come to the surface throughout the evening of shared culture.

God praised through guitar and song
Hans presents a Brazilian song of praise.

African music & rhythm
Emma sings a traditional Namibian hymn. The joyful African contribution lifts the athmosphere in the room.

Hope and fellowship
Two traditional Sámi descants are sung. The hymns are about the hope to one day meet in heaven.

Contribution from Greenland
Bishop Sofie Petersen presents a hymn, a prayer for creation.

Norwegian in a sari
A demonstration on how to don and wear a sari. Different cultures in India have various ways on putting on this traditional dress. Marthe from Norway acts as model.

Dances from Nepal
Bed transforms a Norwegian dance floor with the latest gyration from Nepal. Two brave souls join him and discover it's not as easy as it looks.

American Indian humor
The Indian story illustrates a bit of Indian culture and hand sign language. Especially the story about an Indian chief’s visit to the Vatican provides much laughter.

Maori warrior greeting from New Zealand
After sharing a love song from New Zealand, Ahi is persuaded to perform the famous Haka.

The Haka
Leader: KA MATE! KA MATE! We're going to die We're going to die!
Chorus: KA ORA, KA ORA! We're going to live! We're going to live!
Leader: KA MATE! KA MATE! We're going to die! We're going to die!
Chorus: KA ORA, KA ORA! We're going to live! We're going to live!
All together: TENEI TE TANGATA PU'RU-HURU This is the man, so hairy
NA'A NEI TIKI MAI WHAKA-WHITI TE ...who fetched, and made shine the ... RA! HUPANE! KA-UPANE! sun! Step upwards! Another ... !
A HUPANE! KA-UPANE! Step upwards! Another... !
WHITI TE RA! The sun shines!
HI !!!!!!!!!!!!!!!!

A hymn from the heart and the soul
The evening draws to an end. Here again a moving Sámi hymn.

A community in dance
An traditional tribal dance from India gets everybody on the floor. Gracefully, the easiest steps are chosen so everybody gets a fair chance to turn it into a stomb.

The evening ends with the Lord´s prayer in multiple tongues and a blessing from pastor Nijhar before departing into a cold, dark night, filled with the gifts of God-given fellowship.

Sámi Youth Leaders Say People Question Role of Christianity in the Past

2006-09-22T21:00:00.000+02:00

Being both Sámi and Christian, is difficult says youth leader

Young Sámi leaders have noted challenges that are everyday experiences for an indigenous community, alluding to contradictions they feel there are between being Sámi and Christian.

"Some youth say they can't at the same time be Sámis and Christians with all their hearts. The problem is that my culture doesn't know of separation between religion and everyday life because the religion is who I am, and I'm Sámi," said Inga Marie Nordstrand.

"When people learn about my identity they presume that I live in a lávvu (tent) and that I have a herd of reindeers. Being traditional means to live in a continuity of values, not living life we did 500 years ago." She also says that Sámi youth often ask: "How can you be a Christian knowing what they had done to us?"

Noted another youth leader, Kirsti Guvsám, in presenting a program about youth work in her community, "'Sámi identity and Christian spirituality' is the name of a project launched in 2000. It gives a place to Sámi youth where they can meet and build networks to grow as Christians, as a Sámi, and to bear the meaning of the past."

For her part Nordstrand said, "Young people need role models from their particular context. That's why we initiated our project: No one told us to do it."

The project began with camps as an opportunity for Sámi youth to meet. It is undertaken in different local backgrounds. This is because there is difference between Sámi in the south and the north of Norway on several dimensions – ranging from language dialect, to customs and spirituality noted Nordstrand.

The project was so popular among the youth that they decided to continue it. Soon they realized they also needed knowledge about the history of the Sámi people. That's how an educational program about pre-Christian Sámi religion started.

Les gens s'interrogent sur le passé du Christianisme au Sapmi

Inga Marie Nordstrand note la tension entre être Sámi et être chrétien pour beaucoup de jeunes qui considèrent qu'ils ne peuvent pas être l'un et l'autre de tout leur coeur. "Le problème, c'est que ma culture ne connaît pas de séparation entre la religion et la vie quotidienne, parce que la religion c'est qui je suis, or je suis Sámie!"

L'image qu'elle renvoit souvent lorsqu'elle dit qu'elle est Sámie, c'est celle d'éleveurs de rennes vivant sous le lavvu (tente) traditionnel. Pourtant, pour elle, la tradition signifie avant tout la préservation de valeurs, pas le maintien d'un mode de vie vieux de 500 ans.

Avec Kirsti Guvsám, elle a présenté le projet Identité Sámie et spiritualité chrétienne lancé par le Conseil de la jeunesse de l'Église de Norvège, qui a permis la rencontres de jeunes Sámis du Nord et du Sud du pays et a été le point de départ pour une formation sur les religions pré-chrétiennes : "Un moyen de redécouvrir l'histoire de notre peuple."

She Left United States for India to Teach Her Children Their Mother Tongue

2006-09-22T19:40:00.000+02:00

Washing feet is Indian tribe's 'hospitality tradition'

They meet guests near the door. The guest is invited sit down and the host drops to the floor removing the shoes of the visitor and begins washing the feet with water. Then they are dried with care.

In the home of Nijhar Jharia Minz' family this is a tradition amongst her community and her tribe, a group of Indian tribal people. Minz came to the Karasjok consultation from India, and she said the feet washing ceremony has been saved over generations. It is meant as a gesture of open hospitality from the host.

Nijhar was born in Chicago, in the United States. When she was six weeks old, she moved with her parents to their homeland in India.

She grew up in a Christian family there and attended college. Later she went back to the US where she got a job at the Luther Seminary in Minnesota.

The main reason I decided to return to India as an adult was to open a theological center, where I could work and teach pastors. My husband and I also wanted to restore our traditions to our children so they could learn about their roots. And," noted Nijhar, "we also wanted to make sure they would not forget their mother tongue."

She said that Indigenous People in India who are also called Tribal Communities number about 460.

"The most important for saving traditions in India is saving languages, because in India we have about 70 official languages, but also some 1,000 dialects," she said.

Elle a quitté les USA pour l'Inde pour que ses enfants apprennent leur langue maternelle

Nijhar Jharia Minz est né à Chicago, mais c'est en Inde qu'elle a grandi à partir de l'âge de six mois, avant de retourner aux États-Unis, à l'âge adulte, pour enseigner la théologie au Luther Seminary du Minnesota. Son mari et elle ont choisi de retourner en Inde récemment.

"Nous voulions restaurer nos traditions pour nos enfants, et qu'ils n'oublient pas leur langue maternelle." En Inde, où les communautés tribales représentent 460 groupes ethniques, la préservation des cultures traditionnelles passe par la sauvegarde des langues - 70 langues officielles, mais plus de 1.000 dialectes!

Lutheran Church Elder Wants to Take Back Ideas to Community in Namibia

2006-09-22T18:39:00.000+02:00

San leaves his homeland in Africa for first time in his life

Samco Chose, a Lutheran church elder belongs to the San, one of the world's oldest communities. He has left his native Namibia for the first time ever to share his expereinces with other indigeneous people from everywhere. The 62-year-old Gobabis resident arrived at the Karasjok house of culture, which was filled with people seeking to resolve their local problems through a global interaction.

Which church do you belong to in your country?
I am a member of the Gobabis Evangelise Lutherese Kerk Efesiër Gemeente. This is a San community near the Botswna border in Namibia.

What are your activities in the congregation?
As I am retired, I have much time to do a number of services for the community. I also help around other congregation members' houses. A big part of the population live in poverty, in miserable conditions, without water and electricity. I feel responsible towards them, since I am one an elder in the congregation. This is my vocation.

That's why you are at the meeting in Norway?
That’s true. I travelled to this country, which I have never seen, to listen to everything and to learn from others stories and presentations. I was sent by our pastor and I'd like to use this experience for the good of my community.

What do you find the most interesting around this place?
I’ve never touched or even seen snow before. It's amazing!

So you are not used to foreign people and to travelling?
No, I had never left Nambia, nor had I ever met a group of foreigners.

Un ancien de l'Église luthérienne veut ramener des idées de la conférence en Namibie

A 62 ans, Chose Samco, du peuple San de Namibie, a quitté son pays, pour la première fois de sa vie, pour venir à Karasjok rencontrer des peuples du monde entier et entendre leurs histoires et préoccupations.

En charge des plus démunis au sein de sa communauté de l'Eglise Luthérienne de Gobabis, il espère pouvoir utiliser cette expérience unique pour le bien de sa communauté. Ce voyage représente beaucoup pour cet Ancien qui n'avait jamais eu l'occasion de quitter la Namibie, de rencontrer autant d'étrangers, ni de voir la neige…

"Proclamer une Bonne Nouvelle vraiment nouvelle"

2006-09-22T17:14:00.000+02:00

George 'Tink' Tinker a appelé les peuples indigènes à une lecture contextualisée de l'Evangile.

"La culture des missionnaires a formé leur interprétation des Écritures, de même, aujourd'hui, notre propre culture doit former notre propre interprétation". Le pasteur Tinker, enseignant à l'Illif School of Theology (USA) défend l'apport des cultures et religions traditionnelles dans une relecture du texte biblique.

"Nous sommes dépendants de l'interprétation biblique des missionnaires qui, seuls, connaissent l'hébreu et le grec, mais avec le regard de leur héritage culturel". Prenant comme exemple le dogme de la Trinité marqué par les concepts philosophiques grecs – et non bibliques ! -, il appelle les peuples indigènes à réhabiliter leur expérience particulière de la relation au divin. "Alors, nous pourrons annoncer aux missionnaires une Bonne Nouvelle vraiment nouvelle".

Il dénonce le poids de la culture nord-européenne dans la transmission de l'Évangile qui a été faite par les missionnaires en Amérique du Nord. "Aux USA, l'Église luthérienne est une Église tribale d'Allemands et d'Européens du Nord, venus avec leur Église". Et même, "ils ont repris le sola scriptura de Martin Luther, contre l'autorité du Pape, pour en faire un argument contre toute autre voie de connaissance de Dieu, donc contre nos traditions".

Membre de la nation Osage, en tant qu'ancien professeur de grec, il reconnaît cependant être l'un des rares au sein de son peuple à pouvoir aider à une telle relecture. "Personne ne peut enseigner le grec directement à partir du Navajo, il faut passer à travers le filtre de la langue des colonisateurs, l'Anglais".

Vous trouverez, plus d'information sur Georges "Tink" Tinker en suivant le lien: Illif School of Theology.
Vous pouvez également lire sur ce sujet des extraits du prochain livre de Georges Tink Tinker "Christology and Colonialism: Jesus, Corn Mother, and Conquest" (en anglais seulement. Utilisez Adobe Acrobat Reader pour ouvrir ce fichier - pdf/143ko).

"Claiming a new Good News"

George "Tink" Tinker invited indigenous people to a contextualised reading of the Gospel

"The missionnaries' culture formed their interpretation of the Scriptures. Today, our own culture should form our own interpretation". Pastor Tinker, who teaches at Illif School of Theology in the United States, defends the funamental contribution of traditional cultures and religions in reading biblical texts.

"We are dependent on the missionaries' biblical interpretation. They know Greek and Hebrew, but they read the Bible with their own cultural inheritage." Using the example of the Trinity dogma – inspired by Greek philosophy and not by biblical concepts – he calls on indigenous people to rehabilitate their personal experience of God. "Then we could claim to the missionaries a really new Good News".

He stresses how much the North European culture influenced the missionaries' Gospel teaching in North America. "In the United States, the Lutheran Church is a tribal Church for the German and North European people. They came over with their Church." And even, "the sola scriptura, which Martin Luther used against the Pope's authority, became an argument against any other path for knowing God. Therefore, it is against our traditions."

As a member of the Osage Nation, and a former professor of Greek, he recognizes that only a few persons can help his people for such a new reading of the Gospel. "Nobody in North America can teach Greek directly from Navajo. You have to use the filter of English, the tongue of the colonizers."

You can read more about Georges "Tink" Tinker using this link: Illif School of Theology.
You can also read part of George Tink Tinker's next book on the subject "Christology and Colonialism: Jesus, Corn Mother, and Conquest". (Adobe Acrobat Reader is required to access this link - pdf/143kb)

What Is Complementing?

2006-09-22T16:29:00.000+02:00

Tradition, Culture and Gospel

"Complementing is the fulfillment of a man and his wife so they can function in a positive way," says Bishop Eugenio Poma.

The indigenous bishop from Bolivia, opened the third day of LWF Consultation in Karasjok and he noted that indigenous Bolivians needed Christianity in relating to traditional and culture in a complementing way.

Poma says that indigenous people in Bolivia used to live in a state complementarily in every segment of their lives. This could be expressed also in the partnership of two persons who give to each other the full acknowledgment that is needed in life.

"Men and women wake up,
Young people wake up,
Let’s walk together as a single people."

Poma says he finds in the words that there are things to learn from indigenous culture and in the Gospel, so one can build in that context.

Qu'est-ce qui est complémentaire?

Pour le pasteur Eugenio Poma, de Bolivie, les indigènes de son pays ont besoin de vivre en complémentarité leur culture et traditions avec leur foi chrétienne. "La complémentarité est la réalisation d'un homme et d'une femme de manière à ce qu'il puisse vivre d'une manière positive."

Pour M. Poma, il y dans les Écritures des éléments qui permettent d'apprendre de la culture indienne autant que de l'Evangile, de manière à ce que chacun puisse s'édifier dans un tel contexte de complémentarité.

Retrouver les gestes anciens pour une foi nouvelle

2006-09-21T23:45:00.000+02:00

Les représentants des peuples indigènes célèbrent le Dieu de tous les peuples

"Dieu, feu d'amour…" ces paroles prennent un sens nouveau lorsque la neige tombe à flocons légers sur le lavvu, la tente Sámie des éleveurs nomades de rennes. Autour du foyer flamboyant, les coeurs s'unissent dans la prière pour remettre à Dieu, chacun dans sa langue natale, les travaux de la conférence Une communion indigène et les préoccupations de son peuple.

Préparée et conduite par Tore Johnsen, pasteur Sámi de l'Église de Norvège, cette célébration était l'occasion pour les hôtes de la conférence de présenter le travail liturgique effectué dans la langue sapmi depuis plusieurs années, dans un mouvement de réconciliation entre la foi chrétienne et les traditions culturelles.

Le lavvu, structuré à l'image d'une église avec ses différentes parties et ses lieux sacrés s'organise autour du foyer central. Le feu, brûlant en cette région où les températures descencent largement sous la barre des zéros degrés et lumière en ces plateaux du Finnmark où la nuit hivernale dure deux mois, symbolise ici la présence de Dieu "lumière du monde, feu de l'amour".

Retrouvant les gestes ancestraux, le pasteur Johnsen verse la coupe de vin, à l'issue de la communion, dans le foyer. "Ton sang n'a pas seulement été répandu pour les êtres humains mais pour la rédemption de la création toute entière".

La préoccupation au sujet du salut de la création résonnait aussi dans les paroles du sermon de William Lo, pasteur de Bornéo (Malaysie), inquiet de voir les membres de son peuple vendre la terre de leurs ancêtres pour survivre à une économie mondialisée.

Redecovering the Ancient Gestures for a New Faith

Indigenous representatives worship the God of all peoples

"God, Fire of Love…" these words get a new sense when snow slowly falls on top of the lavvu, the sámi reindeer shepherd's tent. Around the glowing fireplace, hearts unite, each one in their native langage praising God for the LWF consultation "An Indigenous Communion" and for the concerns of his people.

This service was prepared and lead by Rev. Tore Johnsen, a Sámi pastor of the Church of Norway. It was the occasion for the conference host to present the liturgical work done in recent years, in Sapmi language, to reconcile Christian faith and traditional culture.

The lavvu, structured like a church with different places and sacred areas, organizes itself around the fireplace. The fire, burning in this region where temperatures often fall far below zero limits the night light for two months during winter in the northern Finnmark region. It symbolizes God's presence, "Light of the World, Fire of Love".

With his ancestors' gestures, Johnsen, pours wine onto the fire after communion. "Your blood was not shed only for human beings, but for the redemption of all creation."

The creation's salvation preoccupation was also echoed in William Lo's sermon. This Borneo, Malaysia, pastor expressed his anxiety about his people selling the land of their ancestors to survive in a globalizing economy.

Sámi Student of Christianity Finds Practicing Faith Hard

2006-09-21T23:44:00.000+02:00

Youth leader excited to meet other indigenous people

Kirsti Guvsám is a 27-year-old Sámi who is a student of Christian studies at Oslo University, Norway, who says she does not find it easy being a Christian.

It's coffee time on the second day of a consultation of indigenous people from around the world and she arrives for her interview to talk about her role on the Sámi Church Council. She is smiling, her blond hair flowing.

She is delighted about the consultation in Karasjok, where indigenous people from every corner of the globe have gathered.

Asked what she felt after hearing she was invited to the LWF consultation, she replies. "I was looking forward to meeting other indigenous, because we are like a family and we are sharing stories. We have the same challenges. For example, the challenge is to get Church practice and indigenous people together."

She continues, "It's not easy to be Sámi and Christian at the same time. Sámi would like to use their own songs at services, but here it's not possible. And that makes us sad. It's very important to somehow bring together culture and liturgy."

So what steps should the Church take to get closer to Sámi people and their youth?

"I think we need our own Church. We need freedom to use our own songs and to put some of our own things into the liturgy. Our culture is colored by some specific notes from pagan days, so we miss them in Church."

Il est difficile de pratiquer sa foi, selon une étudiante Sámie en théologie

Kirsti Guvsám, blonde et souriante étudiante en théologie à Oslo de 27 ans, reconnaît qu'il est difficile pour un jeune Sámi de vivre sa foi chrétienne.

Excitée à l'idée de vivre cette rencontre de la "grande famille des peuples indigènes", elle souhaite partager au sujet des défis qu'ils ont en commun. "Les Sámis aimeraient pouvoir chanter les chants de leur tradition à l'Église, mais cela n'est pas possible. Il est très important de pouvoir réunir culture et liturgie." L'Église devrait pouvoir, selon elle, se rapprocher des Sámis, et des jeunes en particulier, en offrant la liberté de chanter le joik, quand bien même celui-ci est hérité des temps du paganisme.

Indigenous in Karasjok Recall How Winnipeg Assembly Launched Their Campaign

2006-09-21T23:43:00.001+02:00

New steps to broaden process is next goal

They remembered how it began three years ago in Winnipeg, Canada, so they paid tribute to Rev. Humberto Ramos Salazar, former president of the Bolivian Evangelical Lutheran Church (IELB). They remembered his role in beginning the process, but he was killed in 2004 in a car accident. Participants said he gave strong impetus to a campaign for Indigenous People during their meeting at the 2003 LWF Tenth Assembly in Winnipeg.

"The goal of this meeting is to make a common understanding of indigenous issues, there this consultation is directly continuing the one we had in Winnipeg," said Tore Johnsen, a Sámi pastor said.

At the Winnipeg Assembly those working on the matter held four productive meetings that ended with a resolution on Indigenous Peoples which the LWF Assembly accepted.

Now is time to take new steps in the development of this resolution," said Johnsen in Karasjok
Therefore, they spoke about developing structures that advance their goals.

One speaker said they recognize that the LWF can enable churches to recognize indigenous people at a local level. He noted that for indigenous people it is very important to keep their own identity, language, culture and territory and that the LWF along with local Lutheran churches can be of great help in facing the issue.

Click here for here for the LWF Tenth Assembly Message, adopted 30 July 2003 in Winnipeg, Canada. (Adobe Acrobat Reader is required to access this link - pdf/69kb)

Click here for a Compilation of Resolutions and Statements adopted by the LWF Tenth Assembly in Winnipeg, Canada. (Adobe Acrobat Reader is required to access this link - pdf/59kb)

The Lutheran World Information (LWI) published the following news stories about the participation of Indigenous peoples in LWF Assembly: Indigenous Peoples Participants in LWF Assembly Amplify Global Concerns, Call to Join in Common Journey on the Path of Healing.

La conférence se remémore comment cette campagne a débuté lors de l'Assemblée de Winnipeg

Rappelant le processus ayant mené à cette conférence, le pasteur Sámi Tore Johnsen, a souligné le rôle clé joué par Humberto Ramos Salazar de Bolivie, lors de l'Assemblée de la FLM en 2003 à Winnipeg, Canada, décédé en 2004. "Il est temps d'effectuer de nouveaux pas dans le développement de la résolution votée alors."

L'un des intervenants a remarqué que la FLM pouvait, en lien avec les Églises luthériennes locales, être d'une grande aide dans le maintien des identités, langues et cultures particulières, avant peut-être de développer des structures pour servir ces objectifs.

Cliquez ici pour lire le message de la 10e Assemblée de la FLM, adopté le 30 juillet 2003, à Winnipeg, Canada. (Utilisez Adobe Acrobat Reader pour ouvrir ce lien - pdf/69kb)

Cliquez ici pour une compilation des résolutions et décisions prises à la 10e Assemblée de la FLM à Winnipeg, Canada.(Utilisez Adobe Acrobat Reader pour ouvrir ce lien - pdf/59kb)

Le "Lutheran World Information" (LWI) a publié les articles suivants sur la participation des peuples indigènes à la 10e Assemblée à Winnipeg, Canada (uniquement en anglais): Indigenous Peoples Participants in LWF Assembly Amplify Global Concerns, Call to Join in Common Journey on the Path of Healing.

Indigenous Indian Tells of the Gifts Her Community Has for All

2006-09-21T23:41:00.000+02:00

In community there is no "I" only "We"

Nijhar Minz, a pastor from an indigenous group in India, took Bishop Eugenio Poma from Bolivia, when she washed his feet.

"We can't distinguish spirituality from theology and neither of those two, from ethics. It's how we live our lives," said Minz after washing the feet of Poma, seconded staff of the World Council of Churches (WCC) for Indigenous People. The theologian, who recently returned to her country after living most of her adult life in the United States said that in her community in North West India, the feet of any person entering a home are washed as a sign of hospitality.

Explaining the washing of feet she noted it is characteristic of all the people in the North West India who call themselves "tribal people". The welcome procedure is for all whether they are Christians, or not. She cited John's Gospel in this regard as carrying a special relevance for those people.

The second gift she spoke of is "an exceptional ability for community living". "It's actually the only way the Indian tribes dwell - being in community, not using the word 'I' but 'we'. We are never called to go out on our own, but to take others along with us. During that journey through life we go together and we share everything. Also the truth of Jesus Christ the savior."

A participant from Indonesia asked "Are you never competitive?" She said, "these are our ethics - we live together and lend each other a helping hand."

The third thing indigenous people contribute to the wider community, Rev. Minz noted, is the ability to express emotions. Typical for every village is a place where all can come together to celebrate life. And this happens, not only for special occasions, but each day. It helps to forget pain encountered in daily life and thereby to concentrate on music and dance.

Une indienne parle des dons de sa communauté pour l'ensemble des humains

Nijhar Minz, pasteure d'une communauté indigène en Inde, a vraiment surpris le bolivien Eugenio Poma lorsqu'elle a proposé de lui lavé les pieds. "Nous ne pouvons pas séparer la spiritualité de la théologie. Et aucun de ces deux de notre éthique. C'est ainsi que nous vivons nos vies." C'est ainsi qu'elle explique ce geste traditionnel d'hospitalité en chaque maison de sa communauté.

De la même façon, elle souligne la capacité de son peuple à vivre en communauté, "nous ne parlons jamais de 'je', seulement de 'nous'." La troisième chose que les communautés indigènes peuvent apporter à la communauté humaine, c'est aussi leur capacité à célébrer la vie ensemble.

Morning Prayers After First Snow Leave a Tingle at Indigenous Meeting

2006-09-21T18:39:00.000+02:00

'God gives trust to indigenous people, who find gifts in gospel culture'

Karasjok has perhaps never received such a diversity of indigenous nations' representatives.

Some of them try to warm up in the hall of the cultural house of this Arctic Circle town, on a frisky morning after the first snow has fallen. An Australian Aboriginal woman steps behind the microphone and starts to pray. It's the first Morning Prayer of the multicultural conference.

"Make sure that your character is free from the love of money, be content with what you have; for He Himself has said." Hebrews 13:5, reads Rachelle McIvor introducing the interactive morning devotion and bible study. Interactive, because she explains, she is thinking with the help of the prayers written on the spot by the other participants.

She also emphasizes the importance of self-determination, which should not be controlled by money. "God trusts in us," she underlines, "otherwise we wouldn't have been given free will". Therefore indigenous people can find their own gifts through challenges and gospel culture. White, black, indigenous or aboriginal: there is a constant struggle in how we use these words, because humanity tends to say these with innuendo.

McIvor appeals to the indigenous communion, which has carried on independent of governmental policies, to believe in each other as God does, and to have more faith, because these are the pledges of surviving. She encourages the indigenous youth to hope and feel responsibility towards their community, as its future depends on them.

La prière du matin frisonne après la première neige

Rachelle McIvor, jeune femme aborigène, a ouvert la première journée de la conférence par un temps de prière et d'étude biblique. S'appuyant sur l'Épître aux Hébreux ("Ne vous livrez pas à l'amour de l'argent; contentez- vous de ce que vous avez.", Héb. 13,5) elle a insisté sur la liberté que Dieu a donné à l'Homme. "Dieu nous fait confiance, trouvons nos propres dons."

Elle a aussi appeler à une communion indigène qui, en-dehors des politiques gouvernementales, pousse à croire les uns dans les autres, comme Dieu le fait. Rappelant que le futur dépend d'eux, elle a conclu en encourageant les jeunes indigènes à espérer et à se sentir responsables vis-à-vis de leur communauté.

Sámi Bible Might Have Had Reindeer and Different Stories, Indigenous Hear

2006-09-20T23:59:00.000+02:00

Story telling takes center stage at gathering in the snow

"What if Jesus was an indigenous? Or, maybe he was!" Kristi Guvsám, a young Sámi participant asks, "What would the Bible stories be about if the stories were written by Sámi people?" she notes. "With herds of reindeers instead of sheep in the parables?"

For those present from countries such as Australia, Brazil, Canada, Namibia, Malaysia and Sweden, it was an extraordinary evening. It was the first evening of the LWF Consultation: "An Indigenous Communion" and the first time they were meeting near the Arctic Circle.

The participants gathered for a storytelling session and they realized that in the times of King David such thing would not happen. People from all corners of the globe, speaking different languages, living in different contexts, getting together and celebrating in Karasjok.

The storytelling method wasn't chosen accidentally. In many cultures it's a way of reporting experiences, colors, tastes, impressions. In view of past history, some observers might have expected sorrow flowing from the stories.

Instead there was a warm reception and hospitality from the Sámi people in Norway and an awareness evoked of the strength and the richness of their own indigenous identity and heritage.

Hans Trein, a pastor from Brazil of German descent, recalled that his ancestors and Lutheran immigrants to Brazil in the 19th century settled on land the indigenous people had.

Bishop Eugenio Poma, a participant from Bolivia and seconded staff of the World Council of Churches (WCC) for Indigenous People, noted how encouraging it was for indigenous communities when his nation elected in January its first indigenous president since the Spanish Conquest over 470 years ago.

To find out more stories, visit our blog in the coming days.

Une Bible Sámie comporterait peut-être des histoires différentes avec des rennes…

"Que se passerait-il si Jésus avait été indigène ? Ou peut-être qu'il l'était…" Kristi Guvsám, jeune déléguée Sámie s'interroge ainsi: "Que se passerait-il si les histoires de la Bible avaient été écrites par des Sámis ? Avec des rennes à la place des moutons des paraboles ?"

Raconter des histoires, c'est pour beaucoup de ces représentants de peuples indigènes la manière habituelle de faire, pour évoquer ses impressions. Cette première soirée de la conférence s'est ouverte par des histoires, justement, chacun racontant son peuple, son histoire, ses espérances et ses luttes. Pour Eugenio Poma, pasteur Bolivien, c'est l'espoir né de l'élection du premier président indigène en janvier, 470 ans après le début de la conquête espagnole.

Pastor Explains How Church Worked to Save Sámi Language

2006-09-20T23:58:00.000+02:00

Indigenous people meet in northern Norway nature haven

Mayor Kjell H. Saether heads the second largest municipality in Norway, taking up 5,464 square kilometers, and on this snowy day he greeted people from as far a field the deserts of Namibia and Australia as well as the rain forests of Brazil and Malaysia.

On arrival there was great excitement in the group of indigenous people seeing stunning natural vistas mixed with lakes, mountings, green forests and the season's first falling snow in a northern part of Norway close to the Arctic Circle where few inhabitants live.

Although the nature was very different to what they have known, for many of the 27 participants, sharing it with their hosts from Norway's Sámi people, an indigenous group living in the area, brought them closer together.

"Welcome to Karasjok and to the North of Norway. Enjoy this beautiful nature in the historical territory where the Sámi live," said Mayor Saether opening the consultation on 20 September.

Participants arrived from 20 different places throughout the world, such as from Australia, Brazil, Canada, India, Malaysia, Namibia, New Zealand, Philippines, Sweden, the United States and others from LWF member churches or LWF field programs.

Aili Keskitalo, the president of the Sámi Parliament, emphasized in her speech, the meeting has assembled indigenous people from a variety of denominations.

Rev. Arild Hellesoy, Dean of the Indre-Finmark area, brought a message from the Church of Sámi and Bishop Per Oskar Kjolaas in which he referred to saving the language and traditions of Sámi people.

"The first translation of the New Testament into Sapmi was in 1996 and from this time we have a lot of work as missionaries in the northern part of Europe," said Rev. Hellesoy.

Comment l'Église a sauvé la langue Samie

Kjell H. Saether, le maire de la deuxième plus grande commune de Norvège (5.464 km2), a chaleureusement salué la venue des participants à à Karasjok, venant de plus de vingt pays dans le monde, dans cette contrée à la beauté sauvage.

Arild Hellesoy, vicaire général du diocèse de Indre-Finnmark, dans ses paroles d'accueil a, quant à lui souhaité, exhorter l'Église à la sauvegarde des langues et traditions des peuples indigènes, rappelant que la première édition du Nouveau Testament en Sapmi, en 1996, a contribué à la préservation de cette langue.

Sámi President Says Church Apology Has Created Expectations of Respect

2006-09-20T23:57:00.000+02:00

Indigenous from throughout the world discuss issues near Arctic Circle

The president of Norway's Sámi people has told indigenous people from throughout the world meeting near the Arctic Circle that the Church and religious communities have played a vital role in promoting indigenous issues in her country and internationally.

"The Sámi parliament is deeply indebted for the work that religious communities perform locally nationally and at the international level to promote indigenous issues," said Aili Keskitalo in Karasjok, the seat of the Sámi Parliament.

The 38-year-old Sámi president, who juggles her post with a career as a mother, was speaking at the 20th September opening of an LWF Consultation entitled "An Indigenous Communion", with participants from all continents.

Keskitalo is the youngest president of the Sámi, a group of indigenous people, most of whom live in the northern parts of Norway, but who straddle Finland, Sweden and Russia as well.

She spoke of the importance to the Sámi people of an apology by the Church of Norway in 1997 for discrimination her people had suffered.

"While such an apology implies acknowledgement of historical relationships, it also engenders expectations that the church's activities will show respect for the communities in which they operate, said Keskitalo.

Elected as president in 2005 for four years, Keskitalo is the first woman to hold the post. The Sámi president has a masters degree in public information, gained in Copenhagen, Denmark, and she is the author of two books, one of the number of women in the Sámi Parliament.

La présidente du parlement Sámi évoque la demande de pardon de l'Église de Norvège

Face aux représentants rassemblés à Karasjok, Aili Keskitalo, présidente du parlement Sámi a souligné le rôle vital joué par l'Église dans la reconnaissance et la défense des droits des peuples indigènes.

Aili Keskitalo a rappelé la demande de pardon que l'Église de Norvège a exprimé en 1997 pour les discriminations subies par son peuple : "Une telle démarche demande, certes, une reconnaissance des liens historiques mais engendre aussi l'attente que les activités de l'Église respecteront désormais les peuples au sein desquels elle opère."

Cette jeune femme de 38 ans, qui jongle entre ses fonctions et son rôle de mère, titulaire d'un master en communication et auteure de deux livres, est la première femme élue à cette charge, depuis 2005.

Des peuples indigènes se retrouvent en Norvège pour partager leurs expériences de vie

2006-09-20T23:56:00.000+02:00

Dans leur diversité, ces peuples partagent une préoccupation : leurs droits

Tout le monde n'a pas la chance de partager ses préoccupations avec des "compagnons de sort" venus de l'autre côté du globe. Quelques Sámis, Sans, Aborigènes et Indiens d'Amérique, entre autres, en ont la possibilité dans la ville de Karasjok, en Norvège.

La conférence Une communion indigène organisée par la Fédération luthérienne mondiale (FLM) s'est ouverte le 20 septembre. Les participants de la rencontre de cinq jours sont arrivés de tous les coins du monde : les plus nombreux d'Asie, venant ensuite ceux d'Amérique du Nord et d'Amérique latine, d'Afrique mais aussi d'Europe.

Avant 2003, la FLM soutenait parfois, localement, ces groupes éthniques, mais l'idée d'une conférence mondiale rassemblant des représentants de tous ces peuples marginalisés a emergé sérieusement et fortement pendant l'assemblée générale à Winnipeg . "C'était la première occasion importante où plusieurs délégués des peuples autochtones ont fait pression pour une reconnaissance de leurs droits", selon Peter N. Prove, en charge des affaires internationales et des droits de la personne à la FLM, qui a organisé cette conférence. Il ajoute : "ces gens étaient présents dès la genèse de l'idée de cette conférence" et il les considère comme les vrais initiateurs.

"L'Assemblée a souligné les épreuves difficiles et les défis permanents que rencontrent les peuples indigènes en termes de discrimination, d'autodétermination, de globalisation économique, de droit du sol, de préservation des connaissances, languages et expressions culturelles traditionels."

Pour M. Prove, le but de la rencontre est très simple : c'est que les participants, vivants dans des circonstances semblables, puissent lier connaissance les uns avec les autres et qu'en partageant leurs expériences ils améliorent leurs conditions de vie – chacun dans sa communauté.

Indigenous people meet in Norway to share life experiences

Indigenous people from as afield as Australia, Brazil, India, Namibia, North America and Sweden are meeting in Karasjok, Norway, to share common issues.

Peter N. Prove, organisor of the five-day consultation for the LWF, stressed how much indigenous people were involved in the project. "In the LWF Tenth Assembly in Winnipeg, Canada in 2003, they really lobbied for their rights." They have to deal with discrimination, self determination, economic globalization, land rights, preservation of traditional knowledge, language and cultural expression.

"The goal of this consultation is that participants, living in similar situations, meet and share their experiences to improve their conditions of life, each in their own communities," said Prove, Assistant to the LWF General Secretary for International Affairs and Human Rights.

Young European Communicators Reporting on LWF Consultation

2006-09-19T23:59:00.000+02:00

We have arrived safely in Karasjok

We have in our group from left: Peter Kenny from Switzerland (Ecumenical News International/ENI), Alina Penkala from Poland, Gerald Machabert from France (L’Ami Chrétien), Olga Klimenkova from Russia, Tapani Pentikainen from Finland (Finnish Evangelical Lutheran Mission), Svetlana Vojnic Feldi from Croatia, Dénes Horvath from Hungary, Marthe Strickert from Norway and Dirk-Michael Grötzsch (LWF/Geneva).

Alina, Olga, Svetlana and Dénes are participating in the three year LWF training program for young adults "Towards a Communicating Communion – A Youth Vision", while Marthe, Gerald, Peter, Tapani and Dirk-Michael are on call for advice. Two youth participants, Camilla Oulie Mikkelsen from Norway and Tuomas Paavo Kurtilla from Finland arrive later.

De jeunes chargés de communication européens suivent la conférence de la FLM

Alina Penkala (Pologne), Olga Klimenkova (Russie), Svetlana Voijnic (Croatie), Camilla Oulie Mikkelsen (Norvège), Tuomas Paavo Kurtilla (Finlande) et Dénes Horvath (Hongrie) participent à un programme de formation triennal de la FLM pour de jeunes adultes "Vers une communion communicatrice - La vision des jeunes".

A Karasjok, ils sont accompagnés de Dirl-Michael Grötzsch (FLM/Genève), Peter Kenny (ENI/Suisse), Tapani Pentikainen (MELF/Finlande), Marthe Strickert (Norvège) et Gérald Machabert (L'Ami Chrétien/France) pour rendre compte de la conférence "Une communion indigène" via ce blog.

Getting Started on the Blog

2006-09-15T21:44:00.000+02:00

Dear Friends,

Welcome to the blog for the European region consultation of the ongoing Lutheran World Federation (LWF) training program for young adults "Towards a Communicating Communion – A Youth Vision". This is a joint undertaking of the Department for Mission and Development (DMD) and the Office for Communication Services (OCS).

The meeting takes place under the LWF consultation on "An Indigenous Communion" in Karasjok, northern Norway from 20-24 September 2006.

The consultation aims to bring together a group of individuals representing indigenous communities within or related to LWF member churches from a wide range of geographic settings. It seeks to provide a forum for reflection discussion and formulating proposals for the future relationship with indigenous peoples from all over the world.

The LWF Communication Workshop continues on 24-26 September 2006 in Karsajok.

This blog is where you can find out what we are doing. Here you can keep updated on what is happening at the consultation in northern Norway.